Chinese
信以及，听闻思考观修三者，是三种智慧的意旨。想要获得十地之果，声闻乘共同的观修是，希求四谛并且修习，灭谛观修和断除集谛。灭谛观修的次第是这样，对于这些外在的生起，安住在不执着的状态中，首先要习惯于食物，之后是禅定三摩地观修，思考后观修无常和独立。在胜者慈氏的教法中，想要获得果位。集谛的观修是这样，远离对食物的执着，想要断绝集谛的相续。地道观修是这样，观修三种毒的对治，同样道路的观修是，想要断除痛苦，贪欲的对治在前额的中央，观想白色骨骼如拇指大小，之后如头大小如自身大小，之后观修三千世界白色。想要断除贪欲痛苦。愚痴的对治在头顶的中央，观想红色明亮清澈的“ཨེ་”（藏文，梵文天城体：ए，梵文罗马拟音：e，汉语字面意思：诶），逐渐变大进行观修。想要断除愚痴痛苦。像这样通过四种方式，获得四种果位，通过灭谛的观修获得入流果，安住于初地极喜地，之后安住于七地以下。集谛观修的果位是，一来不还果，安住于八地以下，通过道路的观修获得阿罗汉果，获得十地圆满。安住于地和道的时候，听闻是主要的。七地以下的菩萨，听从各自的上师。八地以下的菩萨，听从化身。那也不见得是实物。那些时候有六种，进入圣者四谛之门，那也是要了解痛苦，要断除集谛，要证得灭谛，道路是要观修的。那些所有的果位是，最好的是无想，经历三或五个无数劫，想要在最后佛陀的面前，获得佛陀果位。中等的是四禅天的天神，最差的是投生于欲界。像那样的乘也是，普贤我的嬉戏之妙，是大圆满阿底的道次第，不舍弃而成为嬉戏的庄严。
English
And, listening, thinking, and meditating are the three aspects of wisdom. Wanting to attain the fruit of the ten bhumis, the common meditation of the Shravakas is to aspire to the Four Noble Truths and practice them, meditating on cessation and abandoning the origin. The method of meditating on cessation is as follows: for these external occurrences, abiding in a state of non-attachment, first, one should become accustomed to food, then meditation and samadhi. After thinking, meditate on impermanence and independence. In the teachings of the Victorious Maitreya, one wishes to attain the fruit. The meditation on the origin is as follows: being separated from the perception of food, one wishes to cut off the continuum of the origin. The meditation on the stages and paths is as follows: meditating on the antidotes to the three poisons, similarly, the meditation on the path is wanting to abandon suffering, the antidote to desire is in the center of the forehead, visualizing a white bone the size of a thumb, then the size of a head, the size of one's own body, then meditating on the white three thousand worlds. Wanting to abandon desire and suffering. The antidote to ignorance is at the crown of the head, visualizing a red, clear, and pure "ཨེ་" (Tibetan, Devanagari: ए, Romanized Sanskrit: e, Literal Chinese meaning: Eh), gradually enlarging it. Wanting to abandon ignorance and suffering. In this way, through these four methods, one attains four fruits: through the meditation on cessation, one attains the fruit of stream-enterer, abiding on the first bhumi, the Joyful One, then abiding on the seven bhumis below. The fruit of meditating on the origin is the once-returner, abiding on the eight bhumis below, through the meditation on the path, one attains the fruit of Arhat, attaining the completion of the ten bhumis. When abiding on the bhumis and paths, listening is the main thing. Bodhisattvas below the seventh bhumi listen to their respective teachers. Bodhisattvas below the eighth bhumi listen to the emanation body. That is not necessarily a real thing. Those times are six, entering the gate of the Four Noble Truths of the Noble Ones, that is also to understand suffering, to abandon the origin, to realize cessation, the path is to be meditated upon. The fruits of all those are, the best is non-perception, experiencing three or five countless eons, wanting to attain Buddhahood in the presence of the last Buddha. The intermediate is the gods of the four dhyana heavens, the worst is being born in the desire realm. Such a vehicle is also the splendor of the play of Samantabhadra, it is the path of Ati Dzogchen, not abandoning but becoming the adornment of play.
Chinese
如是说。 普贤光明炽燃日秘密续中， 最初宣说声闻乘之品，第三十七品。 再次，导师开示说： 谛听，明智光辉的眷属们！ 独觉乘的差别是， 入门是十二缘起， 领悟其义即成佛， 不领悟其义则堕轮回。 根器有利钝两种， 利根如犀牛， 钝根是独觉。 犀牛领悟内在的缘起， 从无明生起行， 从此产生识、名色， 六处、触、受， 爱、取、有， 生、老死， 从此观察死亡的因缘。 立即从善妙中观察一切， 若未如实领悟其义， 则先前会堕入三界轮回。 之后，以智慧领悟其义， 无明转为明智，回归自性， 轮回的根本由此断绝。 独觉的见解是， 领悟外在所取境为见， 领悟能取的自性存在， 能取是不可言说的， 认为唯有圣者才能领悟。 见解是领悟人无我， 守护二百五十条戒律， 事业唯做自利之事。 bhE.M pa（藏文，梵文天城体，梵文罗马拟音，汉语字面意思）关闭无念六门。 如犀牛般独自， 如鹦鹉般盘旋， 希求获得独觉的果位。 上等者梵天在前引导， 中等者入于无想境界， 下等者于欲界中游荡。 如此之道的阶梯， 因根器的差异而显现于自身。 普贤我之界中显现， 无有显现与止灭，唉玛吙！ 如是说。 普贤光明炽燃日秘密续中， 宣说独觉乘之品，第三十八品。 再次，导师开示说： 谛听，明智的眷属们！ 菩萨乘是， 轮回涅槃心之光辉无有遮蔽， 对于一切有情，谛听此心， 刹那无常不可预言。 基础是无有遮蔽的变异， 道是依他起，清净与不清净。 不明智则随他力而于轮回中漂泊， 明智则自主而希求成佛。 道未断绝，六识之境， 因烦恼因缘而失控， 自识自身的无明， 如老狗啃咬骨头时
English
Thus it was said. From the Secret Tantra of the All-Good, Luminous, Blazing Sun, the thirty-seventh chapter, which is the chapter on initially teaching the vehicle of the Hearers. Again, the Teacher spoke: Listen, you retinue of intelligent radiance! The distinction of the Pratyekabuddha Vehicle is: The entrance is the twelve links of dependent origination; Understanding their meaning is Buddhahood; Not understanding their meaning is samsara. Faculties are of two kinds, sharp and dull; The sharp are like the rhinoceros; The dull are the Pratyekabuddhas. The rhinoceros understands the inner dependent origination; From ignorance arises formation; From that, consciousness, name and form, The six sense spheres, contact, and Feeling, craving, grasping, and Existence, birth, old age, and death; From that, examine the causes and conditions of death. Immediately examine everything from the good and excellent; If you do not truly understand its meaning, Then previously you will fall into the three realms of samsara. Then, by understanding its meaning with wisdom, Ignorance turns into wisdom, returning to its own nature; The root of samsara is thereby severed. The view of the Pratyekabuddha is: Understanding the external object of grasping as the view; Understanding that the nature of grasping exists; Grasping is inexpressible; It is thought that only holy beings can understand it. The view is understanding the selflessness of the person; Guarding the two hundred and fifty precepts; Activities are solely for one's own benefit. bhE.M pa（Tibetan, Devanagari, Romanized Sanskrit, Chinese literal meaning）closes the six doors of non-thought. Like a rhinoceros, alone, And like a parrot, soaring, One desires to attain the ground of the Pratyekabuddha. The best is Brahma leading in front; The middling enters the realm of non-perception; The lowest wanders in the desire realm. Such a path of stages, Due to the difference in faculties, dawns in oneself. From the expanse of the All-Good, it is clear; Without appearance or cessation, Emaho! Thus it was said. From the Secret Tantra of the All-Good, Luminous, Blazing Sun, the thirty-eighth chapter, which is the chapter on teaching the vehicle of the Pratyekabuddha. Again, the Teacher spoke: Listen, you retinue of intelligent ones! The Bodhisattva Vehicle is: Samsara and nirvana, the radiance of the mind is unobscured; For all sentient beings, listen to this mind; Momentary, impermanent, unpredicted. The basis is the unobscured transformation; The path is other-powered, pure and impure. Unintelligent, one wanders in samsara due to other-power; Intelligent, one desires Buddhahood through self-power. The path is unceasing, the objects of the six consciousnesses; By losing control due to the causes and conditions of afflictions, One's own ignorance of one's own awareness, Like an old dog gnawing on a bone,
English
। । The taste of blood in the mouth, like clinging to the gods of bones. Accumulating karma through conditions, taking this evil body, endlessly in samsara, being controlled by others. Pure dependence is like this: the root lies in aspiration, entry, and generating bodhicitta, as well as the precepts and other attainments, all depend on the Khenpos. Depending on other's control, the methods of transforming one's own consciousness also depend on other's control. Achieving the complete fruition, if one does not realize the two selflessnesses, then it is the great perfection of samsara. Realizing the emptiness of the two selflessnesses, increasing practice, then it is the great perfection of nirvana. The gate of entry is the two truths, the vows to be protected are two hundred and five, the activities are thirty-seven deeds of benefiting others, the method of accomplishment is to accomplish the ten bhumi activities. The superior faculty needs five lifetimes, the intermediate faculty needs four dhyanas, the inferior faculty is in the desire realm. Such a path of entry, the wisdom of Samantabhadra cannot be spoken, it is each appearing in one's own consciousness. Thus it was said. From the Secret Tantra of the All-Good Mother, the Blazing Sun of Clear Space, the chapter in which the Nirmanakaya explains the lower three vehicles, the thirty-ninth chapter. ྅྅྅ Then, the Teacher again spoke: Ema! Listen, wise retinue! The appearance of the intermediate faculty is, the three divisions of the Sambhogakaya vehicle, explained in order, listen with respect. First is the Kriya Vehicle, the basis is self-nature purity, the path is entering into the three purities, the fruit is obtaining the Lord of the Three Families. The three purities are like this: externally, auspicious constellations and times, internally, bathing and cleansing, objects and utensils, etc., are clean. The vows to be protected are like this: taking life, taking what is not given, sexual misconduct, lying, these are the four root vows. Offering to the Three Jewels, offering the best food to the kind and precious Guru, loving one's Dharma friends, abandoning incompatible foods. Especially abandoning rotten fish and meat, as well as meat, alcohol, garlic, and onions. Not despising old offerings, nor eating them. Diligently practicing external and internal bathing, carefully keeping body and conduct pure. If one practices without violating the vows, then one will accomplish the vajra and lotus in the same way. Viewing the deity as lord and servant, at the time of the cause and condition, generating faith and diligence, thereby escaping samsara. Not clinging to contaminated happiness, at the time of the autonomous condition.
Chinese
再次，遇到真正的善知识，珍惜从他们那里接受加持。在专注的因缘之时，观察深奥的论藏之义，不谬误地修持是重要的。在那之后的因缘之时，彻底确定所有的意义，断除怀疑和犹豫是重要的。上等根器是三族姓尊，中等根器是四禅定，下等根器在欲界中漂泊。如此，解脱道的入门，是普贤我之嬉戏的才能，自然而然地显现，如太阳的光芒般自然庄严。如是说。出自《普贤佛母虚空光明炽燃日秘密续》中，开示克里亚乘之品，第四十品。྅྅྅ 再次，导师开示说：谛听，自生智慧的眷属们，邬波乘是这样的：基础与瑜伽相同，道依赖于努力，果是最终的清净。那道有两种：自生智慧的努力和无明的努力。无明有六种显现的对境，通过业和各种烦恼，积累身语意的努力，果是最终的轮回。自生智慧是这样的：见解向上用于瑜伽，行为向下用于克里亚，中间以主尊怖畏金刚，四种神通，五部怖畏金刚本尊，想要以主仆的方式生起。对此进行顶礼供养，念诵和修持，期望给予四种姓的果。三种姓的果是怙主和金刚持的最终果位。中等根器是四禅定，下等根器在欲界中漂泊。那解脱道的入门，是普贤我的莲花胎藏，在大乐的日光中炽燃，不舍弃嬉戏，作为庄严的装饰。如是说。出自《普贤佛母虚空光明炽燃日秘密续》中，开示邬波乘之品，第四十一品。྅྅྅ 再次，导师开示说：谛听，智慧的眷属们，瑜伽乘是这样的：基础是伟大的平等性，道是伟大的神变，果是卓越的伟大。平等性的基础没有分别，道有两种，各种显现是自心的才能，无明神变和烦恼生起，不理解其真实的方式，果在轮回中达到卓越。真实